Shloka 30
तब दुःशासन भी रोषसे गर्जता हुआ बड़े वेगसे उसके पीछे दौड़ा। उसने महाराज युधिष्ठिरकी पत्नी द्रौपदीके लम्बे, नीले और लहराते हुए केशोंको पकड़ लिया ।। ये राजसूयावभूथे जलेन महाक्रतौ मन्त्रपूतेन सिक्ता: । ते पाण्डवानां परिभूय वीर्य बलात् प्रमृष्टा धृतराष्ट्रजेन
tataḥ duḥśāsano bhī roṣa-se garjatā huā baṛe vega-se tasya paścāt daudā. sa mahārāja yudhiṣṭhirasya patnīṃ draupadīṃ dīrghān nīlān taralān keśān gṛhītvā jagrāha. ye rājasūyāvabhṛthe jalena mahākratau mantrapūtena siktāḥ, te pāṇḍavānāṃ paribhūya vīryaṃ balāt pramṛṣṭā dhṛtarāṣṭrajena.
ثم إن دُحشاسانا، وهو يزأر غضبًا، اندفع خلفها بأقصى سرعة وأمسك بدراوبدي—زوجة الملك يودهيشثيرا—من شعرها الطويل الأسود المنسدل. تلك الخصل نفسها التي رُشّت بماء مطهَّر بالمانترا في طقس الأفابْهريثا من قربان الرّاجاسويا العظيم، صارت الآن—بعد إهانة بأس الباندافا—مدنَّسة قسرًا على يد ابن دْهريتاراشترا.
दुर्योधन उवाच
Educational Q&A
The passage highlights how adharma manifests when power ignores dignity: even what is ritually sanctified (Draupadī’s consecrated hair from the Rājasūya rites) can be profaned by violence and arrogance. It condemns coercion and public humiliation as grave ethical transgressions that corrode kingship and social order.
In the aftermath of the dice-hall injustice, Duḥśāsana, enraged, runs after Draupadī and grabs her by the hair. The verse emphasizes the shock of this act by recalling that her hair had been anointed with mantra-purified water during Yudhiṣṭhira’s Rājasūya sacrifice, making the assault a symbolic and moral desecration.